Catholic Epistle
Introduction
In
the New Testament Catholic Epistles are altogether 7. They are the letters of
James, Peter 1, Peter 2, John 1, John 2, John 3, and Jude. These letters were
written to different churches around the world for different purposes. The
early church was under persecution and in danger of heretical teachings. The
authors, therefore, explains the response of Christians during persecution and
they urge to refuse the false teachers. The authors also admonished the faithful
regarding various matters.
JAMES
Central Themes of James
The epistle of James addresses
forceful admonitions to Christians around the world outside of Palestine
Faith and Good Works
James stresses the necessity of putting one's faith
into action, esp. through care of the poor and
needy:
According
to James good works are the evidence of faith. One, who has faith, must do good
works for faith can not exist without them. “There is question concerning
people who attend worship services in order to hear the preaching. Outwardly at
least, they profess Christianity, but in reality they are Christians in word
only. Satisfied with a formal confession of the Christian faith, they are not
prepared to assume responsibility for its wider implications and certainly do
not expect to carry these out in daily life. For this reason the readers are
urged in vs. 22 to become “doers” of the word, and not merely listeners who
deceive themselves.”[1]
“But be doers of the word, and not merely hearers who deceive
themselves” (1: 22 ). The
person who looks deeply into the perfect law or “the law of liberty” and abides
in it so that he becomes a real “doer,” will be blessed through his doing. “But
those who look into the perfect law, the law of liberty, and persevere, being
not hearers who forget but doers who
act—they will be blessed in their doing” (1:25 ). The characteristic of a religion which is pure and
blameless in the eyes of God is works of love in behalf of orphans and widows.
To be the “doers” of the law does not mean to observe external rules, but
rather to perform works of love within the church. “Religion that is pure and undefiled before God, the Father, is
this: to care for orphans and widows
in their distress and to keep oneself unstained by the world” (1:27 ).
James
further stresses on good works: "You do well if you really fulfill the royal
law according to the scripture, 'You
shall love your neighbor as yourself” (2:8). "What good is it, my
brothers and sisters, if you say you have faith but do not have works? Can
faith save you? If a brother or sister
is naked and lacks daily food, and one of you says to them, 'Go in
peace; keep warm and eat your fill,' and yet you do not supply their bodily needs,
what is the good of that? So faith by
itself, if it has no works, is dead” (2:14 -17). “For just as the body without the spirit is
dead, so faith without works is also
dead” (2:26 ).
Ethical
Teachings: Parallels in James and Matthew
There
are many similarities between passages of James and teachings of Jesus as
recorded in Matthew's Gospel, especially in the Sermon on the Mount (Matt 5—7).
These are not exact parallels in wording, however, nor are they in the same
order; so they do not imply direct literary dependence of one text on the
other. But the similarities are in context. For example, “And let endurance
have its full effect, so that you may be mature and complete, lacking in
nothing” James (1: 4). “Be perfect, therefore, as your heavenly Father is
perfect” (Matt 5: 48 ).
“Be
doers of the word, and not merely hearers who deceive themselves” (James 1: 22 ). “Everyone then who hears
these words of mine and acts on them will be like a wise man who built his
house on rock” (Matt 7: 24 ).
“You do well if you really
fulfill the royal law according to the scripture, ‘You shall love your neighbor
as yourself’” (James 2: 8). “And a second is like it: ‘You shall love your
neighbor as yourself’” (Matt 22: 39 ).
Dangers of the Tongue
James speaks on controlling tongues of the people for tongue can be the
dangerous one that creates enormous difficulties for the community. The author
admonishes the talkative people of the recipients rather to listen humbly when
the word in proclaimed by its rightful ministers: “...let everyone be
quick to listen, slow to speak, slow to anger” (1:19 ). In his letter, James speaks about
controlling tongues in various occasions: “So speak and so act as
those who are to be judged by the law of liberty” (2: 12); “Anyone who makes no
mistakes in speaking is perfect, able to keep the whole body in check
with a bridle (3: 2); “So also the
tongue is a small member, yet it boasts of great exploits (3: 5); “And the tongue is a fire. The tongue is
placed among our members as a world of iniquity; it stains the whole body, sets
on fire the cycle of nature, and is itself set on fire by hell” (3: 6).
Dangers
of Riches (1:9-11; 2:1-7; 5:1-6)
In these sections James emphasizes the worthless and
futility of earthly riches. Among the crowd of those struggling to gain
possessions, the only one deserving of praise is the humble man who has gained
thereby a true sublimity: “Let the believer
who is lowly boast in being raised up, (1:9). The rich man, on the other hand,
may take pride only in being humbled. As a possessor of worldly wealth, he will
fade away as a flower of the grass: “and the rich in being brought low, because the rich will disappear like a flower in the field” (1: 10 ). In vs. 11 the image is taken up
in a paraphrase of Isaiah 40: 7.[2]
In 2:
1-7 the readers of the epistle have a weakness for the rich and powerful. For,
they let the poor to sit on the floor or tell them to stand and let the rich
and powerful to have an important seat. Because of such partiality the unity of
the church is dissolved. At the same time the Christians act as judges with
faulty standards by estimating people according to their material possession.[3]
“...
before God the poor are the most valuable and have been chosen by him (cf. I
Cor i 27f.) to be rich in faith and to inherit the kingdom that he has promised
to those who love him. Faith and hope of an eternal inheritance are true
riches. To dishonor the poor man, as the recipients do according to vs. 6a, is
a grave violation of God’s will.”[4]
In 5:1-6 James warns the riches and calls them
to repent: “Come now, you rich people,
weep and wail for the miseries that are coming to you. Your riches have rotted,
and your clothes are moth-eaten. Your gold and silver have rusted, and their
rust will be evidence against you, and it will eat your flesh like fire. You
have laid up treasure for the last days. Listen! The wages of the laborers who
mowed your fields, which you kept back by fraud, cry out, and the cries of the
harvesters have reached the ears of the Lord of hosts. You have lived on the
earth in luxury and in pleasure; you have fattened your hearts in a day of
slaughter. You have condemned and murdered the righteous one, who does not
resist you.”
Forgiveness
of Sins and Anointing of the Sick (5:13 -20)
In this section James emphasized the importance of
the elders in connection with illness. Since sickness was attributed to sin, as
in the Old Testament and contemporary Judaism, it posed a serious problem to
the earthly church. “They should call for the elders of the church and have
them pray over them, anointing them with oil in the name of the Lord” (5:14b).
So, at the sickbed, it is the task of the elders to pray for the sick person
and to anoint him with oil in the name of the Lord. “Here the oil is apparently
regarded as a kind of life elixir, in accordance with the Jewish idea that the
precious fruit of the olive tree possessed life and spirit.”[5]
James stresses another important point concerning
forgiveness of sins in the case of sickness. “According to the biblical view,
sickness was regarded as a consequence of sin (I Kings xv 4f.; Matt ix 2 with
parallels; I Cor xi 30). In order to terminate a sickness it was necessary to
confess one’s sins and to receive forgiveness for them, a procedure likewise
prescribed here by James.”[6]
“Therefore confess your sins to one another, and pray for one another, so that
you may be healed. The prayer of the righteous
is powerful and effective” (5: 16 ).
Here “the author stresses the duty of all to confess their sins to one another
and to pray for one another so that illness may be overcome. This theme
generalizes the theme of mutual confession as an obligation of the congregation
as a whole, without differentiating between elders and laymen.”[7]
PETER 1
The main themes of the first
epistle of Peter are as follows:
1. Call to Christian Holiness (1:13-2:10 ): Through Moses Israelites released from the slavery of
Egypt
2. Union
with Christ (2:1-10): The author
stress here about new life through the union with Christ. He shows relation
between Old Testament texts, which emphasizes the great privileges of the
new-born Christians. But first they must lay aside those especially that are
not consonant with the brotherly love referred to above. Then with the
eagerness of the suckling child, they are to seek the pure milk of God’s word
which, just as it gave them new life, will likewise make them grow in that
life. We can be unite with Christ through offer to God the spiritual sacrifices
of prayers, good works, faith and believe.
3. The Christian servants (2:18 -25): Now peter turns to a special class of Christians whom
he calls “domestics” or “slaves”. According to Peter, They are enjoying the
real freedom of the Gospel. Because they are treated by their masters, they
must be subjected to them. It is very difficult for slaves to makes happy their
masters. Because, the masters were unjust to the slaves. But if one suffers
unjustly out of regard for God, he receives God’s favor.[8]
As
we know that Christ comes to the world to served, not to be served. So He is
the real servant of God. He is the suffering servant. “The sufferings of Christ
have two levels of meaning for the Christian. His way of suffering was “an
example” for us. He showed his disciples how one can suffer conflict, even
death, and still “be mindful of God”. He suffered for us. Both meanings of
suffering apply to the Christians who have set out of their journey with Jesus
Christ.”[9]
4. The Mission
“The
social order of those times required greater subjection on the part of wives to
husbands than is demanded today. As in the case of slavery, Peter does not
attempt to change the existing order. He concentrates, rather on the Christian
womanhood. Accordingly, wives are told to recognize their husbands as head of
the home. By their submission, and especially by their chaste behavior, they
might win over to Christ, without the need of argument, their unbelieving
husbands. Instead of ostentation in external appearance, the Christian woman
cultivates inner beauty of soul. The beauty of a gentle spirit does not “wear
off,” and is far greater value in God’s sight. In this respect even the woman
of the Old Testament gave an example. Sara is an outstanding example. And
Christian wives who imitate her behavior and serenity are true spiritual
daughters.”[11]
5. The Mission
6. Duties of the shepherdess (5:1-4): Peter speaks his fellow-priests those who are
assigned to care for the local Christian groups. Peter pointed three qualities
of the priests’ office. (a) They must serve as those who are freely and
willingly doing God’s will, and not as persons under compulsion. (b) They must
serve not for the sake of the remuneration they receive, but with a generous
heart. (c) Their attitude must not be lord to his slave, but that of one whom
the flock itself can imitate. In this way they will receive their eternal
reward when Jesus Christ appears in his glory.
7. Duties of the Flock (5:5-11): In this section Peter stresses
that the laity also have some obligations or some responsibilities. They must
obey their priests; they must practice Christian humility to make a good
relation one another. If their lives reflect a sense of dependence on God and a
consciousness of the power of his judgment, they can expect the reward of
humility, which is exaltation in God’s own time.[13]
8. The Christian Hope: Peter speaks emphasize the word hope in his
1st epistle. For this reason we called it “the Epistle of Hope”.
This hope is (in Paul’s phase) “the hope which is laid up for you in heaved,”
and it rests on the resurrection of Jesus Christ from the dead. (1:3).
For Peter the end of all things
is at hand and the Kingdom
of God
Peter speaks two kinds of faith.
One is “to living hope” and other is “imperishable inheritance.” Living hope
belongs to the Christian because through the resurrection of Jesus Christ we
receive new life and new faith. The imperishable inheritance hope is kept in
haven. Because we hope after death we will enter in to heaven and live unite
with Jesus Christ.[15]
The Second
Epistle of St. Peter
Peter focuses in his second
epistle about false teachers, false teaching, and the second coming of the
Lord. At the same time Peter warned the Christians about the false prophets and
their teachings so that they may not influenced by their false teachings.
Condemnation of False Teachers (2:1-22): There were many false
prophets among the people of the Israel
“From the Scripture we have come
to know that God did punish the wicked and reward his faithful that is proof of
God’s ability to still do. In this section Peter therefore relates the cases of
the wicked angels (2:4), of Noah (2:5), of Sodom Gomorrah
The Second Coming of the Lord (3:1-18): In this final section the
author’s attention is directed more to his faithful readers that the second
coming of the Lord. Christians had been expecting that Jesus will come to judge
the world. But the question is when he will come? In chapter 3:4, here we find a word
“scoffers” that means promise of Lord’s coming. So, Jesus promised that he will
come again at the end in this world. So, it is clear to us about Jesus’
parousia or second coming of the Lord.[18]
THE JOHANNINE EPISTLES
Backgorund: In the Christian New
Testament, the First Epistle of
John is the fourth catholic or “general” epistle. Written
in Ephesus
about AD 100-110, the epistle is traditionally attributed to John the Evangelist, also the traditional
author of the Gospel of John and the other two epistles of John.
Not actually an epistle (or letter), the work is a sermon written to
counter heresies
that Jesus did not come "in the flesh," but only as a spirit. It also
defines how Christians
are to discern true teachers: by their ethics, their
proclamation of Jesus in the flesh, and by their love. It
is thought that St. John Ephesus island of Patmos 1: 18 and 1 John 4: 9 and 14 ), and the Savior
of the world.
The three writings which we speak of as
“Johannine epistles” do not claim to have been written by the author of the
fourth gospel but by an unknown person who calls himself “the elder” (2 Jn 1: 3).
Scholars think that there was a “school” of teachers in the Johannine churches.
They were disciples of the beloved disciple. The author suggests that he was a
member of this group when he refers to a “we” whose testimony to the truth
about Jesus the hearers accept (1 Jn 1: 1-4). I Jn frequently call to mind the
traditions which the audience learned when they came into Christians (3 e.g. 1:
5-2:17). In fact, 1 Jh is really a tract
or homily on true Johannine tradition. The introduction to 1 Jn (1: 1-4) is
meant to remind the reader of the prologue to the fourth gospel (Jn 1: 1-18) 2
and 3 Jh directs a church in the Johannine circle to exclude persons who have
separated themselves from the community and are enticing others away with their
false teaching about Jesus ( 2 Jn 7-11). These are the same persons whose
teaching is attacked in 1 Jh. Some scholars even think that 2 Jn. Might have
been accompanied by a copy of 1 Jn. 3 Jn deals with a different crisis. It is a private letter to a person called
Gaius. The elder wants Gaius to provide hospitality for missionaries, since
another leading Christian in the region, Ditrephes, has refused to receive persons
who come from the elder (3 Jn. 5-10).
Central theme of Johnnie Epistles
Prologue ( 1Jn 1: 1-4)
The prologue to First John
resembles a primitive sketch of the prologue to the Fourth Gospel. We say
“primitive, “For we certainly do not find her the clarity found in the Gospel.
The main idea is clear, the claim to authoritative eye witnessing. John,
speaking as representative of all eyewitnesses “we”,[19] claims to have heard, seen and touched- and
seen more intimate contact than doubting Thomas demanded. The object of his eye
witnessing is “the word of life” but with more emphasis on “life” than on
“word”.[20]
In the prologue of John it is the Word who was made flesh and whose glory we
saw; here it is the Life that was made known.
“We may wonder whether the ‘Word’ of First Jn is personalized as is the
“Word” in John. First John seems to give
an intermediary stage in the use of “word”; “the word of life” means more than
simply the news or message about the divine life; yet it is less than the
incarnate Word that possesses and gives life in the Fourth Gospel. It seems to
mean the expression of divine life or, as v. E says, the manifestation of
divine life. This “word of life” is, of course, Jesus whom First John proclaims
under the title of “eternal life,” so that his readers may participate in this
life, and thus have fellow with living God.”[21]
This fellowship is the root of Christian joy.
PART ONE – WALK IN THE LIGHT OF GOD ( 1 Jn 1: 5- 2: 27 )
Walking in light – 1: 5-7
“St. John
Opposition to sin – 1: 8-2:2
The writer then turns to the
thought of sin, and to the false propagandist who refuse to acknowledge their
wrongdoing as sin. A true Christian before God admit his sins, he even
acknowledges them or publicly confesses them (the Council of Trent cited this
text in relation to confession). Such humble confession gains forgiveness
through the blood of Jesus (v.7).
Naturally St. John
Keeping the commandments–2:3-11
“First John now specifically
emphasizes the theme of keeping the commandments in order to know God (the
Semitic of knowledge implies intimacy), virtually repeating Part 1 of the Last
Discourse.” [23] This
theme is directed against to the false propagandists (notice “he who says” in
verses 4, 6, 9). Love of God – perhaps in the twofold sense of the love of God
for us, and our love for God- is the perfection effected by keeping the
commandments, and indeed the index of our union with God. The thoughts of love and of commandments
introduce the great commandments of the Last Supper. The self-sacrificing love
of Christians for one another, based on Jesus’ love for them, was a novelty
which caused the Gentiles to exclaim: “See how these Christians love one
another.” [24] the
failure to keep this great commandment of love removes one from the sphere of
the light of Christ.
Opposition to the world–2:12-17
Three classes are dealt with;
(Children, fathers, young men) in two sequences (verses 12-13, and verse 14).
The children may be taken as a general term of address, including the fathers
and young men. The two main assurances to the children in verses 12, 14 concern
the principal difficulties with the false propagandists, namely, the
forgiveness of sins, and true knowledge of the Fathers. Probably, in poetic
style, verse 14 in only repeating verses 12-13. In verses 12-13 the Christians’
sins are forgiven through Jesus, the revelation of the eternal life of the
Father, who has conquered Satan. In verse 14 the Christians know the Father
through the revelation of eternal life of the Father in Jesus, who is the
abiding word of God and helps Christians to overcome Satan.
First John’s three characteristic
notes of the world have become well known as concupiscence, envy, and pride,
the constituents of the first of that larger evil triad: the world, the flesh,
and the devil. The author does not give us and exhaustive catalogue of sinful
tendencies found in the world, but simply characterizes the sensual,
materialistic pagan society that Christianity had to overcome.
Antichrist: 2: 18 -27
When we remember these strong
images of love and unity, the shock caused by the division within the Johannine
churches becomes evident. 1 Jn 2: 18-27 speaks of the “going out “of the
dissident group. How could people leave this community in which the Father and
Son are present? The author answers first by invoking a view that we have the
end time false teachers will come to lead the faithful astray. This image has
its roots in apocalyptic traditions. 1 Jn is responsible for coining a new way
to refer to the enemy of the entire, the “ antichrist” ( 2: 18; 4:3; 2 Jn 7)
The author’s second explanation is that such persons could not really have been
“ of us,” that is chose by Jesus, or they would have remained in the
community.”[25]
PART TWO- WALK AS CHILDREN OF THE GOD OF LOVE ( 1 JN- 2: 28-4:6 )
Children of God – 2: 28-3:3
The true connection between
realized and final eschatology is that, while Jesus is present to each
Christian who does justice, the fullness of union is possible only with his
final return. Present union with him enables one to face with confidence his
return in judgment (either in death or at the end of the world). Sanctity is
our best preparation for being like God, and for seeing him.
Avoiding sin 3: 4-10
Sin is the great obstacle to
being a child of God. The idea that a son of God cannot sin does not contradict
1. 8. John does not mean that it is not impossible to commit sin or we do not
commit sin as a son of God. Rather John’s mean that when we unite with Jesus
Christ obviously we are take distance to commit sin. Because, unite with Jesus
Christ and live as a sinner is not possible.
Keep the commandments – 3: 11-24
The principal expression of the
virtue of God’s children I their love for one another; and conversely, hatred
is the mark of the evil one’s children and of his domain the world. Love is the
great sign of having passed out of the kingdom of Satan
Test the Spirits – 4: 1-6
These verses use a contrast
familiar to us from the gospel: “of the world”/ “of God. The opponents are “of
the world” and are able to gain a hearing there that the group faithful to the
tradition taught by the elder cannot win. This symbolism tells the reader not
to be taken in by the apparent success of the opponents.
PART THREE- LOVE AND FAITH (1 Jn 4: 7-5: 12)
Witnesses to the faith – 5: 6-12
The Children of God are
identified not only by their love for others ( 4, 7-9) and for God ( 5, 1-2)
but by their belief in the divine sons ship of Jesus Christ. Faith, the
acceptance of Jesus in his true
character and the obedience in love to God’s commands, (3) is the source of the
Christians power in the world and
conquers the world of evil (4-5) , even as Christ overcame the world (Jn 16, 3)
Water and blood refers to
Christ’s baptism and to the shedding of his blood on the cross. The Spirit was
present at the baptism. The testimony to Christ as the Son of God is legally
required human witnesses (Dt. 17, 6).
THE SECOND EPISTLES OF ST.
JOHN
“The Johannine themes of love and
truth are used to support practical advice on Christian living. The Presbyter
encourages community members to show their Christianity by adhering to the
great commandment of mutual love and to the historical truth about Jesus. The
false teaching present among them is as spiritualizing Christology that may
tempt some members to discount teachings about the incarnation and death to
Jesus the Christ..’’ Cf 1 Jn 4, 2. For their protection the Presbyter forbids
hospitality toward unknown or “progressive” Christians to prevent their
infiltration of the community.”[26]
THE THIRD EPISTLES OF ST. JOHN
Third John reveals clearly that
the struggle for the soul of Johnnine Christianity involved structure as much
as symbol, power as much as piety. Indeed, the two levels of conflict were
intimately connected. On one side we see the elder writing to his loyal
colleague Gaius. On the other side is Diotrephes, who “loves to dominate.”[27]The
internecine struggles of early Christianity are not terribly edifying, but they
are instructive. Christians who long for a golden age of harmony should be reminded
that there never was one. These letters testify to another truth. The struggle
for identity is near simply a matter of ideas or even symbols. It involves
inevitably the messy realities of money and political power.
JUDE
Jude is a short book of the New
Testament of the Bible, consisting of 25 verses. The author is commonly
believed to have been the Apostle Jude (or Thaddeus). However, as verse 17
implies that the Apostles are already dead, the authorship and date of
composition are uncertain. The book may have been written as late as AD 100.
The text is a warning to its recipients
against teachers promoting doctrines leading to immorality.
Central Theme of Jude
False Teachers
Jude's main purpose for writing
this epistle is to combat the false teachers who have “crept in” unawares to
the church (v. 4). It is thought that verses 5-16 are Jude's elaboration of his
thoughts in verse 4 and the parallels between Jude 5-16 and 2 Peter are
obvious.
In verses 5-7 deals with the
false teachers and a revelation of their punishment. From this their position
as professed disciples would not save them any more than it saved the
Israelites brought out of Egypt, when they afterward sinned against light (v.
5); or the angels referred to in Peter's epistles and Genesis (Ch. 6); or Sodom
and Gomorrah (Ch.7).[28]
The description of the teachers follows in verses
8-13. They not only defile the flesh but speak evil of dignitaries, by which
may be meant both civil and ecclesiastical superiors. There is a strange
illustration in verse 9, that throws light on the burial of Moses recorded in
Deuteronomy.[29] “The
story of Michael contending for the body of Moses to illustrate his major
thought that the false teachers, through their blasphemies, have spoken against
the received faith. And by doing so, they have assumed an authority that is not
rightfully theirs.”
“Woe to them!”—this statement in
verse 11 can be understood in two ways: the first way we may understand is that
Jude is uttering a personal condemnation upon the false teachers. The second was is:
expressing his personal grief toward the false teachers’ spiritual blindness
that is leading them and their followers to their eternal destruction in the
coming judgment. Following Jude's declaration of “woe,” the epistle is turning
to the Old Testament for a harmony of illustrations of persons whose actions
were contrary to their calling, their place, and our Lord's desire. By drawing
into the memory of the reader three unpopular characters from the Old Testament
(Cain, Balaam, and Korah), Jude
allows the reader to draw their own conclusions as to the nature of these
character's sins and then to relate this to the nature of the sins that the
false teachers are engaging in. In verse 13 Jude launches an extended
description of the false teachers that presents the reader with ten different
vantage points from which to view false teachers.
In verses 12-13 Jude has exposed
the wicked infiltrators as hidden reefs that shipwreck the faith that has been
received. They serve only to block out the light as waterless clouds. They are
without fear. They act without concern and are consumed by self-serving lusts.
They are as directionless as the winds. They disappoint and are without fruit.
They are twice dead without roots or foundation. They cast their shame as
flotsam upon the shore. They are false guides for whom darkness will be their
reward.
The description of the teachers
is followed by a reference to the foreknowledge of them in verses 14-16. Here
the author borrows a quotation from Enoch (v. 14b-15).[30]
The reference to the false
teachers gives way to a description of the true church in sharp contrast with
the false (vs. 17-25).
Conclusion
The catholic letters contains
various matters regarding the Christian ways of life. Many themes of the
letters are applicable to all churches and has universal urge. Even though they
were written for the first 2 centuries Christians, they are similarly
applicable in today’s world.
Bibliography
Books
1. BROWN: Raymond E., New Testament Reading
Guide: The Gospel of St. John and the
Johannine Epistles, The liturgical Press, Minnesota, 1952.
2. The Interpreter’s Bible, Buttrick, George Arthur, ed., V.12, Abingdon Press, Nashville
3. PERKINS; Pheme: New Testament Introduction, Mumbai, St.
Paul Press, 1997.
4. Maly, Eugene H., The New Testament
Reading Guide, The Epistles of Saints
James, Jude, Peter, Collegeville, The Liturgical Press, 1952.
5. REICKE, Bo: The Epistles of James, Peter, and Jude. New York, Doubleday and
Company, 1964
6. SENIOR, Donald: 1 & 2 Peter, New Testament Message, V.20, Wilmington
7. SENIOR, Donald ed.: The Catholic Study Bible, New York Oxford University
Internet
[1] Bo
Reicke, The Epistles of James, Peter, and
Jude, New York Doubleday and Company, 1964, p. 59
[2] Bo
Reicke, The Epistles of James, Peter, and
Jude, Op. cit., p. 59
[3] Ibid, p.
27
[4] Ibid, p.
28
[5] Bo
Reicke, The Epistles of James, Peter, and
Jude, Op. cit., p. 59
[6] Ibid, p.
60
[7] Ibid, p.
60
[8]
Maly, Eugene H., The New Testament Reading Guide, The Epistles of Saints James,
Jude, Peter, Collegeville, The Liturgical Press, 1952, pp.40-44.
[9]
Senior, Donald., 1 & 2 Peter, New Testament Message, V.20, Wilmington
[10]
Ibid., p. 53-54.
[11]
Maly, Eugene H., The New Testament Reading Guide, Op. cit., pp. 44-45.
[12]
Ibid., P. 45.
[13]
Maly, Eugene H., The New Testament Reading Guide, Op. cit. pp. 50-52
[14]
The Interpreter’s Bible, Buttrick, George Arthur, ed., V.12, Abingdon Press, Nashville
[15]
Senior, Donald, 1 & 2 Peter, Op, cit., p.13
[16]
Maly, Eugene H., The New Testament Reading Guide, Op. cit., 1952, p.61
[18] Ibid.,
P. 561.
[19] Raymond E. Brown, New Testament Reading
Guide: The Gospel of St. John and the
Johannine Epistles, The liturgical Press, Menesota, 1952. p.105
[20] Ibid,
p. 105
[21] Ibid,
P. 105.
[22] Raymond
E. Brown, Op. cit., p.106
[23] Ibid, p.106
[24] Ibid,
p.106
[26] Donald Senior, Op. cit., p.503
[27] Ibid
[28]
http://www.earlychristianwritings.com/jude.html
[29]
http://www.earlychristianwritings.com/jude.html
[30] Ibid
posted by Johnastine @ 00:44
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